Tiwa Dormitory: Chamadi

[Full title: Communities with Deka-chang (g): Tiwa Dormitory: Chamadi]

The Tiwa Deka- chang of Chamadi is a gable roofed, un-walled, gable front stilt structure ideally constructed in east-west orientation. The architecture, as said earlier does not have any walls for they believe that this architecture is actually the abode of God Mahadev who remains unclothed. Therefore, it does not need any enclosure.

Sarma (2015) mentions that there was the prevalence of the girls” dormitory or Gabharu- chang (Gabharur Chamadi) among the Tiwas at one time (Sarma:2015). Ali (2015) opines that the great Vaishnava preacher Srimanta Shanakdeva based the institution of Namghar on the model of the Chamadi, noticing the great advantages of the institution (Ali:2015).

Thakur observed:

The Lalung have had a proud tradition of well managed dormitory system called “Deka-chang”. Of late this important institution has lost much of its pristine glory. The institution exists in a few Lalung villages as a prestigious traditional institution of the days gone by. (Thakur:1984:143-144)

The Chamadi also served the primary function of village defence along with acting as the training centre for the youths of the village. The elderly members of the society provide various kinds of training to the youths to prepare them as a fit member of the society. Such training ranges from training in traditional art and crafts, basketry, performing art, cultivation, sports, techniques of architecture, defence and archery, and knowledge about their culture. Similarly, it is the Chamadi that keeps various material goods of the society such as musical instruments, fishing implements in safe custody. The institution retain the youths of society united (Burhagohain:2015). A boy after the attainment of the age of 12-13 years is included as a member of the Chamadi and thereafter he needs to spend night in the Chamadi.

Different officials are selected through traditional system for the management of institution. It has three key officials namely Changdoloi, Changmaji, and Suruma, i.e. the group leader, deputy group leader and assistant respectively. The Changdoloi, assisted by other two, leads different activities. However, after a cyclic interval every male child is enrolled as a member of the Chamadi. An initial member is called Khurasa-panthai / Banthai, who spends three years in the position. He is then promoted to next higher position called Krakhura, and remains in the position for another three years. The next hierarchical position is Suruma for another three years. The highest officials of Changmaji and Changdoloi are selected from the Krakhura by the traditional officials like Doloi, Pator, Saot, Maji or by the Gaon-burha (village headman). They are selected from different clans in rotational manner for a period of three years. The boys themselves select other functionaries. However, the outgoing Changdoloi remains as a mentor to guide the newly appointed one.

Site Selection:

The site for the Chamadi is selected through certain traditional ritual. Thus, the Loro cleans a site for the purpose and mopes away the place with cow dung mixed water. Then, in the evening, an altar is established in that place and offers rice, a pair of betel nut and leaf, a copper coin over some plantain leaves. Nearby the altar, there keeps a lota full of rice beer (Ju) and some bamboo pipes. Above the rice, there keeps a ring and a chicken egg over the ring. Then, after lighting a wick, pours some wine over the plantain leaves. Then, offering one more copper coin, the place is begged from the FaMahadeo and Chari-bhai-chari-kara through prayer. After this, they come back from the place and next morning goes again to the place to examine. If the footprints of any animal or birds are found, then the place is held suitable for the construction of the Chamadi. Otherwise, a new place is examined in similar method (Bardoloi:2015).

Material Collection and Construction Technique:

The materials, especially the main posts of Chamadi, are collected through tradition prescribed manner and ritual. They use bamboo, wood, thatch and so on in the construction of the Chamadi. The process starts with a discussion, after the selection of the plot. In this meeting the Loro along with three highest officials of the Chamadi namely, Changdoloi, Changmaji, and Huruma are given the onus of the cutting tree for the three main posts known as the thuna-khuta. Subsequently, on a Wednesday, the people along with the officials start for forest for the purpose. Before the journey, the Loro prays before Fa-Mahadeo and Chari-bhai-Chari-kara and seeks blessing for success. He takes with him a gourd shell full of ju, water in a lota, one copper coin, betel nut, and 101 number of torapat, and so on. From this day till the collection of the posts, the three officials along with their parents remain in fast and the officials are to entertain everyone with traditional rice beer ju.

After finding an appropriate tree, the area around the tree is cleaned and the Loro sanctifies the place through sprinkling water with basil leaves. Then, the torapat are laid and offers betel and betel leaves, keep the copper coin there, and then pours some amount of ju. Then he propitiates Fa-Mahadeo and informs about the purpose and people utter haridhani. Then the Changdoloi salutes the tree with folded hand and subsequently hew the tree once with axe from the east. Subsequently, he tries to hear any sound in the tree by fixing his ear to the tree. If he hears a sound in the tree, he informs the people. This signals about mistakes committed in any of three officials” family and the officials admit it. Thereon, Loro prays before God for the forgiveness and seeks permission to cut the tree. If no sound is heard, then the other two officials will subsequently slash the tree and then the youths will cut the tree. In similar manner, they will cut trees for the rest two thuna posts. The selected trees are held with such reverence that nobody should touch the trees with feet or should cross over the them. If anything such happens then the trees are rejected and new one is cut for the purpose. The branches of these trees are used in the festivals only. Then the villagers collectively pull the trees using tree bark string to bring to village.

Then a shade is constructed to cover the logs, where few selected persons prepare the thuna posts in seclusion through scooping and carving. After the preparation of posts in prescribed fashion, they are ceremonially embedded on a Wednesday. In this ceremony, three red chickens, three pairs of betel nut and leaves, three pairs of plantain leaves and khumla leaves, three copper coins, and un-boiled (aroi) rice etc. are required. There dig the three pits in the east-west direction, pray to the God Mahadev and offer pairs of plantain leaves, betel nut, some rice, one chicken egg and one coin in each pit. Then the chickens are sacrificed one by one and the blood is sprinkled at the bottom of the posts for the permanence of the structure. Subsequently, Deo- Puja is performed below a tree and the wings and buttocks of the chickens are offered after piercing in pricks. After this, the people sit in circle, drink ju, and seek blessing from Fa-Mahadeo for the permanence.

Then the posts of other rows namely kumar and panipota are embedded on both sides where the ritual is not necessary. Then purlins, usually prepared from tree log, are placed above the posts. Subsequently, the carved wooden beams are inserted to the purlins of panipota posts. Then, additional purlins are attached using props, over which bamboo roof frame is placed. Subsequently, the platform of the structure is constructed over platform bearing posts. The platform is made with bamboo split. There establish two fireplaces on the bamboo platform which is used for warming in the winter season. Simultaneously, two notched wooden ladders, in front and rear open porches, are attached. The ladders are placed diagonally keeping the bottom side to the left and top to right side of structure.

The roof of the structure bears certain special features. Thus, the roof has conspicuous eaves and is quite lower to the eaves. Simultaneously, the pitch of the roof is kept at such measurement that the roofs almost touch the platform and encloses it. The roof is made with bamboo rafter and splinter, which is covered with thatch on the next Wednesday.

Chamadi institution is the centre of different folk festivals and social activities. Thus, festivals like Kheljawa, Langkhoon etc . that take place centring around the Chamadi. During the festival of Kheljawa, old officials resign and new officials are given their charges (Deka:2015). On the day of the house warming, they observe the festival of “Wanjhua’ or Wanchhyuwa or pounding of rice powder.

The beams of the structure are embellished primarily with carving of female breast and different drawings while the thuna posts also modelled on the imagery of male genital organ. Such imageries hint to probable deep symbolic meanings. Such imageries may be thought as the symbolic representation of the regenerative forces or fertility, which the architecture accommodates in the form of the young force.